Inner Flame

In the Teffilah of Al HaNissim, we speak about the Nissim of Chanukah and conclude “V’Kavu Shmonas Yimei Chanukah Eilu L’Hodos U’LiHallel L’Shimcha HaGadol.” In composing these words, Chazal informed us that the purpose of these days, the theme of the Yom Tov, is L’Hodos U’LiHallel, to give thanks and praise to HKBH. As we contemplate this charge, perhaps we can gai a new insight into its meaning based on the words of Dovid Hamelech.

Kapital 150 begins with the words “Hallelukah Hallelu Kel B’Kadosho” and is the final Perek in Sefer Tehillim. As Chazal tell us “HaKol Holech Achar HaChitum”, we can assume that this Perek is considered the capstone of the entire Tehillim. Therefore, while its Pessukim are few and brief, they must contain much meaning.

The format of the Perek is quite simple: Dovid Hamelech lists thirteen ways in which to give praise to HKBH: B’Kodhso, B’Shofar, B’Nevel V’Chinor, B’Sof Uvimachol and so on. We can easily understand the meaning of some of these methods, but others are less obvious. For example, though Rashi explains that Minim V’Ugav are musical instruments, Radak notes that we cannot identify them exactly.

Even so, as we learn the Pessukim it becomes apparent that most, if not all, the various Hillulim employ sound. Seforno explains that this is intentional: the purpose of being Meshabeach HKBH is to alert others, especially those who may be farther away from Avodas Hashem, of His greatness. These public, audible, proclamations therefore have a most elevated purpose.

It seems, however that there are deeper messages contained in these Pessukim, beyond the simple understanding of their words

Radak tells us that the thirteen “Hillulim” spoken about in this Perek are related to the Shalosh Esrei Middos HaRachamim. In addition, the Chid”a in Chomas Onach brings the words of the Arizal who connects the first ten Hillulim to the Eser Sefiros. The comparisons are perhaps a bit beyond our understanding, but make it clear that these words have layers of depth.

The importance of the Mizmor can also be seen based on a Gemara in Shabbbos. There, R’ Yosi praises those who recite Hallel every day. The Gemara challenges this statement based on a Braisa that refers to one who says Hallel every day as a Mecharef U’Megadef. The Gemara concludes that R’ Yosi did not mean Hallel itself, but “Pesukei D’Zimra”. Rashi, there, explains that the term “Pesukei D’Zimra” refers to two Perakim of Tehillim: Hallelu Es Hashem Min HaShamayim and Hallelu Kel B’Kodsho. It emerges that it is these Pessukim to which R’ Yosi refers with his praise of the Gomrei Hallel B’Chol Yom.

Based on the Divrei Hameforshim, then, it is clear that this Perek has meaning on many different levels, including, perhaps, a connection to Chanukah.

These Pessukim appear at various points in our Avodas HaTefillah, making them familiar to us. We recite them each morning during PEsukei D’Zimra, as suggested by R’ Yosi, and they are also a part of the Mussaf said on Rosh Hashana. There was, however, another time in which these Pessukim were said that is a little less well-known.

The Yerushalmi in Bikurim speaks about the procession in which those bringing Bikurim would participate. The Gemara tells us the procession would pause at certain spots and the masses would recite Pessukim. When they reached Yerushalayim, for example, they would say the words “Omdos Hayu Ragleinu B’Shaareyich Yerushlayim.” At Har HaBayis, the Gemara tells us, they would begin to say the Pessukim of this Kapital, Hallelu Kel B’Kodsho…and once they reached the Azara they would say its final words: “Kol Haneshama Tehallel Kah Helluluka”.

It seems from the Gemara that these words “Kol Haneshama Tehallel Kah” are separate from the others in the Perek—it was the only one said in the Bais HaMikdash itself. Why is this the case? What is the connection between these words and the Mikdash?

It is notable that if we assume the rule of “HaKol Holech Achar HaChitum” to be true of this PErek, then even more so its final words. How can we understand that the words “Kol Haneshama Tehallel Kah” are in fact an expression of the essence of Sefer Tehillim?

Perhaps we can understand the depths of these words if we can in fact establish a connection between them and the Azarah as indicated by the Yerushalmi.

The Medrash Rabba at the beginning of Parshas Behalosecha points out that with regard to the Menorah, the Passuk does not say “Ken Asah Moshe”, but rather “Ken Asah”. The Medrash explains that this is because Moshe had trouble understanding how to make the Menorah, which required intricate detail but was to be made from one solid block of gold. HKBH therefore told him to throw the gold into a fire, at which point Moshe said: “Harei haKikar B’Soch HaEsh K’Shem SheAtah Rotzeh Ken Ta’aseh.” The word Moshe is therefore missing from the description of the Asias HaMenorah because in fact it was made without his intervention.

The Medrash continues, telling us that Hashem then said to Moshe: “Im Hizhartem L’Hiyos Madlikin Lifanai Ani Mishamer Es Nafshosechem MiKol Davar Rah”. if we are careful to light the Menorah, Hashem promises to protect us from “Kol Davar Rah”. The Medrash explains the connection between the Menorah and this protection: the Passuk in Mishlei that says “Ki Ner Hashem Nishmas Adam”. The implication of this Drasha is that Neiros of the Menorah, which are the “Ner Hashem”, protect the Nishmas Adam.

This Medrash can perhaps help us understand the Yerushalmi in Bikurim: The Menorah, which was of course found in the Bais Hamikdash, is somehow connected to the Neshama, perhaps explaining why the words “Kol Haneshama Tehallel Kah” were said upon arriving in the Mikdash. That said, the Medrash itself is terribly difficult to understand.

First, how can we understand the promise Hashem made to Moshe Rabbeinu? Why is it true that if we a careful to light the Menorah, we will be protected “MiKol Davar Rah”? What is the protection afforded by the Menorah and how is it connected specifically to the Neshama as indicated by the words “Ki Ner Hashem Nishmas Adam”?

Second, the Medrash begins its final section with the word “Lifichach”, which indicates that HKBH made this promise to Moshe as a result of the proceeding story, about the construction of the Menorah. Why did the way the Menorah was made—by Moshe throwing the gold in the fire and saying “K’Shem SheAtah Rotzeh Ken Ta’aseh”—result in the promise of “Im Hizhartem L’Hiyos Madlikin Lifanai Ani Mishamer Es Nafshosechem MiKol Davar Rah”?

It would seem that in order to explain this Medrash we must try to understand the words on which it is based: “Ki Ner Hashem Nishmas Adam”.

R’ Dovid Cohen, Rosh Yeshivas Chevron, in his Sefer Yimei Chanukah, offers an insight that can help us understand these words.

There are two Hanhagos in this world, two ways in which the Ratzon of HKBH is carried out: Hanhaga Pnimius and Hanhaga Chitzonius. The latter is the one with which we are most familiar, and is also known as Teva. The world operates according to a set of rules that we consider to be nature, but are in fact an expression of Hanhaga Chitzonius. When the world operates the way in which we expect it to, we are in fact witnessing the Hashgachas Hashem.

At the same time, there is an aspect of hidden Hashgacha, known as Hanhaga Pnimius, which operates in the background. This Hanhaga is only seen at times in which it becomes necessary for the Sidrei Hateva to be circumvented, and the Ratzon Hashem to be carried out regardless of nature. In our parlance we refer to this as a Hanhaga of “L’Maalah Min HaTeva”, but it is important to know that this Hanhaga exists always, but is only seen in specific circumstances.

The Hanhaga Pnimius, explains the Rosh HaYeshiva, is akin to the Neshama of a person: just like our physical bodies are a wrapping for our Chelek Eloka M’Mal, the Hanhaga Chitzonius is a container for the Hanhaga Pnimius. In addition, just as our Neshama is what gives us our true Koach, and keeps our inner fire burning, the Hanhaga Pnimius is what propels the Ma’areches HaTeva and keeps the world going.

We can now understand the meaning of the words Ki Ner Hashem Nishmas Adam: our Neshama represents our Hanhaga Pnimius, our ability to go above and beyond Teva, to push our limits. When we think we can’t, our Neshama tells us that we can.

Based on this we can explain the Medrash in Bamidbar Rabba. Moshe thought that he was unable to create the Menorah—he gave up, so to speak, telling HKBH “Harei haKikar B’Soch HaEsh K’Shem SheAtah Rotzeh Ken Ta’aseh”. Hashem responded by teaching Moshe the secret of the Menorah: if we remember that there is a Ner Hashem inside of us, there is no stopping us, we can rise above Teva. It follows that if we access our Hanhaga Pnimius, reaching for boundless Ruchnias, we will be Zoche to the Hanhaga Pnimius of HBKH, and be protected MiKol Davar Rah. The Neiros of the Menorah remind us of our Neshama, our inner light, and the wonders we can achieve if we let it reign free.

We can now understand why the words “Kol Haneshama Tehallel Kah” were said in the Mikdash, the home of the Menora and its message, which is so closely related to the Neshama. We can also perhaps understand why these words encapsulate the entirety of Tehillim. Dovid Hamelech is reminding us that the Tehillos we can offer HKBH, through our words and actions, are not bound by Teva—they come from our Neshama. If we are in touch with our Neshamos, with our personal Hanhaga Pnimius, we can be living, breathing, Tehillos L’Kel Elyon. Our entire lives, our entire beings, will be a source of praise to HKBH driven by our Nashama, and we will then live an existence of “Kol Haneshama Tehallel Kah”.

This is, of course, a vital message to focus upon during the days of Chanukah. As we behold the light of the Neiros we must be reminded that we have a Ner Hashem within us, and that it provides us with unlimited capacity for Ruchnias. The Nissim about which we speak must remind us that we too are capable of living L’Mayla Min HaTeva, that the potential for greatness lives within us. If we subsume the message of the candles, we will indeed find new meaning to the words L’Hodos U’LiHallel as our entire beings, Chitzonius and Pnimius join in the ultimate Tehillah.